mediteshan shabd ko bharat men thik us arth men nahin samjha jata, jaisa pashchatya deshon men samjha jata hai. vedant men ek anya samana. rthak shabd ka prayog kiya jata hai, jo uske vastavik arth ke atyant nikat ata hai. vah hai ‘dhyan’ athva ‘nididhyasn’ ya sanbhvtah ‘upasna’.
mediteshan men samanyatah keval ek hi adhyatmik lakshya, isht athva tatsanbandhi kisi bhav ka chintan kiya jata hai. dhyan men kisi anya vishay ka chintan kie bina man ko tivratapurvak adhyatmik lakshya men nivisht kiya jata hai. is sadhna paddhati ko patanjli yog sutron se achchi tarah samjha ja sakta hai.
iska uddeshya ek manatit adhyatmik anubhuti prapt karna hai. atah buddhi se upar ke star tak pahunchne ki sanbhavna men yadi vishvas n kiya jae to kam se kam vedant men dhyan ki koi upyogita nahin hai. ek vedanti ki yah manyata hoti hai ki dhyan parmatma ke sath sidha sanpark karane men samarth hai.
is lakshya ki prapti hetu samast sansarik vastuon ke prati asakti ka tyag avashyak hai. yahi nahin vikshepkari vicharon ke prati jhukav ka tyag bhi avashyak hai. dhyan ke ichchuk vyakti ko svayan par purn svamitva arjit karna chahie. tatha usmen adhyatmik lakshya ke prati tivra lalsa honi chahie. nirdharit lakshya isht kahlata hai.
dhyan karna avashyak kyon hai? iska uttar hai, parmatma ko pane ke lie. dhyan karne vale parmatma ko pana chahte hain. in logon ka yah vishvas hota hai ki vahi unke lie sarvottam vastu hai, vahi jivan ka charamalakshya hai. bharat men yah mukti kahlata hai. yah bhi ullekh karna avashyak hai ki dhyan men man ko atyant ekagra, sukshm tatha yathasanbhav kushagra hona chahie. aisa hone par vah tikshn antardrishti ka rup le leta hai.
ek or tivra ekagrata hoti hai aur dusri or gahanatam dhyan ka sar-sarvasva, tikshn, parimarjit antardrishti. aisa hone par vyakti samanya jivan se puri tarah prithak ho jata hai. praranbh men jap dhyan ki sadhna atyant kathin hoti hai, kyonki hamara man nana prakar ki bhavnaon aur vicharon ka abhyast hota hai.
iske sath atit ke anubhvon ki hi nahin, apitu nikat jivan ke anubhvon ki bhi smritiyan jur jati hain. in sari baton se adhyatmik vishay par man ko ekagra karna kathin ho jata hai. adhyatmik adarsh ka isht ke dhyan men nimagn hone ke lie bahut kam log apne mansik kriyaklapon se svayan ko alag karne ke ichchuk hote hain.
lekin isht prapti ke ichchuk nishthavan logon ke lie vibhinn vicharon se man ko shuddh karne ka ek prabhavshali upay hai. yah hai atmanirikshan aur atmavishleshan a. gahan atmanirikshan tatha savadh aanipurvak atmavishleshan karne se manojagat ki samast buraiyon ko dur kiya ja sakta hai.
praranbh men yah kathin hota hai kyonki ham svayan ka nishpaksh nirikshan nahin kar pate tatha apne doshon ko asani se svikar nahin karte. kai bar log apne doshon ko khojne ke prayas ki samasyaon ko nahin samajh pate. ve apni kamjoriyon ko chupane ki man ki svabhavik pravritti ko nahin pakar pate. aise log vastuon ka nirikshan karne vali apni hi drishti ko svayan avrit kar dete hain.
ve yah nahin jante ki ve vastuon ka sahi akalan nahin karte hain, bura vyavhar karte hain aur yah ki unka apne hi mansik uddeshyon aur bhavon ka akalan n to spasht hai aur n hi satik hai. isi karan aise sadhak apne doshon ki alochna sahan nahin kar pate. agar unhen is tarah ki bhatrsana sunni pare to unke ahankar ko chot pahunchti hai.
isse man ko durbal banane vali pravrittiyon ke vishleshan ki sahayta se atmanirikshan ka abhyas aur bhi kathin ho jata hai. jab ek shishya apne guru ke nirdeshon ka palan karna svikar karta hai to vah guru ke samaksh atyant dinta ka hi nahin apitu guru men purn astha ka bhi pradarshan karta hai, jo use guru ke prati purn samarpan men samarth banata hai.
guru ke nikat rahte hue shishya ko bahut si kathinaiyon ko par karna parta hai kyonki uske ahankar ko guru se nirantar thes lagti rahti hai. iske karan use svabhavik hi kasht hota hai. lekin aisi parikshaon ke bad vah apne man ko ek drashta ke rup men nirikshan karna sikh jata hai.
sath hi use yah bhi anubhav hota hai ki uske guru vah vyakti hain, jinhonne use dusra janm, atmajagat men naya janm diya hai. vah yah bhi samjhne lagta hai ki guru pradatt yah bhent vastutah amulya hai. is bodhoday ke kshan men prayah shishya apne guru ka dhyan karta hai.
guru ke atirikt kaun shishya men itna antrik gyanalok jagrat kar sakta hai? svayan svatantrarup se thik-thik atmanirikshan kar pana behad kathin karya hai. atah adhikansh sadhak mantra ki sahayta se ekagrata ke upay arthat atyant shaktishali mane jane vale kuch pavitra shabdon ke jap tatha unke artha-chintan ka ashray lete hain.
yahan tak ki bachchon ko bhi jap karne ka nirdesh diya jata hai aur ve uski sadhna jivan bhar karte hain. nishthapurvak mantra jap karne valon ko labh hota hai aur ve sadhna path par pragti karte hain. svabhavik hi bahut kuch sadhak ki lagan aur ekagrata ki kshamata par nirbhar karta hai. bharat men sabhi dharmashastra mantra aur parmatma tak pahunchne ka ek prabhavshali upay mante hain.
ved aur upnishad iska updesh bahut puratan kal se dete ae hain, aur aisa kaha jata hai ki jab bhakt jap sadhna karta hai tab bhagvan svayan uski sahayta hetu ate hain. ataev is paddhati men chittashuddhi ekmatra jap se hi hoti hai. is jap sadhna ki sahayta se sadhak sansarik anubhvon ke prati apne akarshan tak ko dur karne men samarth ho sakta hai.
mantra ka chintan karte samay shabdon ke mahatva ka chintan nahin kiya jata kyonki mantra svayan ishta-svarup hain. mantra ka jap karne se isht ke sath sidha sanpark sthapit hota hai. atah gahri bhavna ke sath tivra ekagrata ka abhyas avashyak hai. isht ko apne sanpurn hriday se prem karna chahie.
hamara isht parmatma ka vah rup hai, jo vishesh rup hamare man ke anukul ho. vah hamare drishtigochar hota hai. ham kahte hain ‘drishtigochar hota hai’ kyonki anant hote hue bhi vah sagun sakar mana gaya hai. vastutah nirakar ka darshan ho nahin sakta. atah ham aise ek rup athva rupon ka chayan karne ko badhya hote hain, jo hamare svabhav se sarvadhik milta ho. udahrnarth kuch bhakt ishvar ki shaktimatta ke prati akrisht hote hain. kuch prem aur anya mriduta, gyan adi ke prati isht ka chayan karte.
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